Who loves the Mestizo?

I’ve been reading Jared Taylor’s book, “White Identity” and, though little of it is news to me, it does remind me of many things and, going through the section on Hispanics, I was amazed at how much loyalty Mexican-Americans have for Mexico.  More specifically, how much loyalty they have for their own (mongrel) race.  My own personal experiences with Mexicans validates everything Taylor writes.  I’ve seen the “Brown Pride” tattoos, the Mexican flags and the various bumper-stickers that announce the driver’s racial loyalties.
I’ve often wondered about these loyalties because it seems to me they are not compatible.  Either they can be loyal to the Mexican government/state or they can be loyal to their (mongrel) Mestizo/brown race but not both.  The reason is that Mexico, as a state and government, has treated its Indians and Mestizos poorly.  Steve Sailer, back in 2000, wrote a column about how the Mexican elite is quite white, while the underclass is brown.  He writes:

Mestizo nations like Mexico and mulatto nations like Brazil are bywords for vast concentrations of wealth among the white ruling class contrasted with extreme poverty among the darkest citizens. In fact, in Mexico racial segregation is worsening.

What Americans don’t comprehend is that, although Mexico doesn’t have a Color Line, it has an insidious Color Continuum. Latin American immigration will push us toward an even more extensive racial caste system than the white-black gap that has so long troubled us.

Indeed, it is difficult to watch Mexican television without noticing the dearth of brown faces in positive roles.  In other words, brown people in Mexico are marginalized.  As Sailer points out, everybody is considered “Mestizo” in Mexico and this is how they get away with it; there is no official distinction between “light-skinned Mestizos” and “dark-skinned Mestizos”.

In contrast, practically all Mexicans in the U.S. are brown.  When they demand, and get, representation on television what they mean is that they want more brown faces in positive roles.  How is the U.S. doing, in striving for this goal?  With scores of Hispanic interest, and lobbying, groups, it should be no surprise that the U.S. has many Hispanic-specific television stations, radio stations and printed media.  If Mexican Mestizo kids love the American Dora the Explorer, perhaps it’s because the Mexican version would have been blonde.

The University of Michigan has its own Hispanic webpage and, according to their section “Latino Portrayals in the Media“…

When Latinos are actually present in different forms of media a very consistent type of Latino is portrayed. Usually it is a person who has darker features, tanner skin, and an accent.  The quest for a heterogeneous type of Latino completely overlooks the diversity that is included under the umbrella term.  The lack of range in how Latinos are presented phenotypically also helps to polarize the community by showing usually either rich Latinos or poor Latinos.

The University of Michigan site seems to be going out of its way to find the negative, while neglecting the positive:  That Mestizos in America are getting the attention they lack in their home countries.  Not surprisingly, the University of Michigan site claims that there are not enough Hispanic faces in mainstream television – but experience shows that there can never be enough.  Even if every single character on television were Hispanic, they would still find reason to complain.  The same is true of blacks.  Any way you look at it, the U.S. media has been making an effort to include Mestizos in its programming.  Can the same be said for the Mexican media?

How did Mexico become a “nation of Mestizos”?  The story of the Mestizo is not a story of love, but of conquest and persecution.  What is the historic background of race-mixing in Mexico and what were the results?  Arturo Aldama tells us that Mexico had a formal caste system for a long time:

The Caste System

Shortly after the fall of Tenochtitilán in 1521, when the Spaniards assumed political control of Mexico or what they referred to as La Nueva Espana (New Spain), a social system had to be established to control its population of ever-growing mestizas and mestizos. This process of societal organization based on perceived racial mixture of Spanish, African, and indigenous peoples is called the caste system, which officially lasted into the middle of the eighteenth century. In Mexico the caste system had a total of fifty-three racial categories that structured a racial pyramid of privilege and status in the mestizo societies. The positions that occupied the top of the racial pyramids were the criollos and peninsulares. The former referred to people of Spanish descent born in New Spain, and the latter represented Spaniards who were born in Spain, those who occupied the apex of society until the Mexican Revolution in 1810. In this caste system the mestizo was born of an indigenous mother and a Spanish father. The castizo was a product of a Spanish father and a mestizo mother. The birth that resulted from an African mother and a Spanish father was called a mulatto, which stems from the word “mule” and has the connotations of a sterile hybrid. At the bottom of the racial pyramid of mestizaje are Indios or Indians, and the very bottom of the social pool refers to people with both African and indigenous ancestries, called lobos or wolfs. Each of these racial categories limited how people spoke and dressed, the types of occupations they could hold, and their ensuing legal rights. Criollos and peninsulares had full access to schools and landownership and held administrative positions in the colonial society. Lobos were relegated to raw manual labor in slavelike conditions. These caste designations usually were given during the baptism of newborn children. The caste determinations would imprint that person for the rest of his or her life, causing many parents to want their children to occupy a higher caste and in some cases to bribe the priest to give their children a higher caste.

He goes on to explain how the current situation in Mexico has its roots in that caste system:

The caste system was legally dissolved in the 1821–1826 period when Mexico won its independence from Spain. The ideals of racial equality—Mexicans seeing themselves as part of what José Vasconcelos and others call the raza cosmica, “the cosmic race,”—and the revalorization of the indigenous past and present in Mexico were celebrated in 1920s to the 1940s with the abundance of public art, music, dance, and literature. However, the prejudices of the caste system are still seen in Mexico and in the rest of Latin America and the Caribbean. The mainstream media, film, and television industries, the government, managerial positions, financial institutions, and large-acreage latifundios are still dominated by a numerically small minority of blancos (whites). The majority of the population who are more indigenous and African in history and appearance still occupy the lower social strata. The darker skinned and more indigenous and African mestizas and mestizos are still seen as ugly, backward, criminal, and even savage. Their lighter skinned counterparts carry the historical legacy of being considered gente de razón (people of reason), naturalizing through skin color and ancestry their positions of power in Latino societies.

The very victims of the above caste system, the Mestizos, migrate to the U.S. (some might say to “flee persecution in Mexico”), where the relatively new caste system has whites at the bottom of the totem pole and “people of color” (increasingly Hispanic) at the top.  We would think that these newcomers would have nothing but disdain for their home country, and that they would become loyal citizens of their new country.  Obviously, this is not typically the case but the opposite is true.  Jared Taylor tells us (pg. 188):

In a 2009 poll, 69 percent of Mexicans said they thought Mexican-Americans’ primary loyalty should be to Mexico; only 20 percent said it should be to the United States.

In my opinion, this apparent paradox can be resolved by stepping back and looking at the situation from a non-white point of view.  Whites are accustomed to think that one good deed deserves another.  We believe in karma.  But much of the non-white world does not think in these terms.  What the Mestizo migrants see is not a “good deed”, by the white man, but weakness.  He sees this weakness as an opportunity.  The Mestizo is not concerned with reconquering Mexico – because the whites who control Mexico will never give it up.  So, under the guise of “Mexican solidarity”, they march on their weak neighbor to the North.  Here, not only is there no opposition, but they are encouraged to take over.  Here, the people in power actually pay them to have litters and they are encouraged to breed, and vote, their way to power.  As for Mexico’s elite and government, they say, “we shall not give you Mexico.  But, as consolation, you may have the North.  We’ll encourage you and show you how.”  Their warrior ancestors never had it so easy.
But things will not be so rosy for them in the future.  I have a feeling that, if things continue as they are, the current American caste system will eventually collapse and be replaced with the Mexican one.  In that case, whites will have the last laugh.